Shloka 41

त्वया नाथेन काकुत्स्थ न सनाथा वसुन्धरा।प्रमदा शीलसम्पन्ना धूर्तेन पतिना यथा।।

tvayā nāthena kākutstha na sanāthā vasundharā | pramadā śīlasampannā dhūrtena patinā yathā ||

カークッツタよ、汝を主としても大地は真に守られぬ。徳ある女が、狡猾な夫によって守られ得ないのと同じだ。

tvayāby you
tvayā:
Karaṇa (करण)
TypeNoun
Rootyusmad (सर्वनाम-प्रातिपदिक)
Formतृतीया-विभक्तिः (Instrumental), एकवचनम्
nāthenaas lord/protector
nāthena:
Karaṇa (करण)
TypeNoun
Rootnātha (प्रातिपदिक)
Formपुंलिङ्गः, तृतीया-विभक्तिः, एकवचनम्; apposition to tvayā
kākutsthaO Kākutstha
kākutstha:
Sambodhana (सम्बोधन)
TypeNoun
Rootkākutstha (प्रातिपदिक)
Formपुंलिङ्गः, सम्बोधन-विभक्तिः, एकवचनम्
nanot
na:
Pratiṣedha (प्रतिषेध)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-अव्ययम्
sanāthāhaving a protector
sanāthā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootsa-nātha (प्रातिपदिक)
Formस्त्रीलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्; predicate adjective
vasundharāthe earth
vasundharā:
Karta (कर्ता/Subject)
TypeNoun
Rootvasundharā (प्रातिपदिक)
Formस्त्रीलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्
pramadāa woman
pramadā:
Upamāna (उपमान)
TypeNoun
Rootpramadā (प्रातिपदिक)
Formस्त्रीलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्; upamāna (standard of comparison)
śīla-sampannāendowed with good conduct
śīla-sampannā:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootśīla (प्रातिपदिक) + sampanna (सम्पन्न, कृदन्त-प्रातिपदिक from √pad)
Formतत्पुरुष-समासः: शीलैः सम्पन्ना; स्त्रीलिङ्गः, प्रथमा-विभक्तिः, एकवचनम्; adjective of pramadā
dhūrtenaby a wicked/cunning (man)
dhūrtena:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootdhūrta (प्रातिपदिक)
Formपुंलिङ्गः, तृतीया-विभक्तिः, एकवचनम्; adjective of patinā
patināby a husband
patinā:
Karaṇa (करण)
TypeNoun
Rootpati (प्रातिपदिक)
Formपुंलिङ्गः, तृतीया-विभक्तिः, एकवचनम्
yathāas/like
yathā:
Upamā-dyotaka (उपमा-द्योतक)
TypeIndeclinable
Rootyathā (अव्यय)
Formउपमा-अव्ययम् (comparative particle: ‘as/like’)

'O Kakutstha! just as a wife endowed with good character cannot be protected by a wicked husband, you cannot be a protector of this earth.

R
Rāma
V
Vāli
V
Vasundharā (Earth)

FAQs

A ruler’s dharma is protection (rakṣaṇa) grounded in integrity; if conduct is crooked, the claim to guardianship over the earth is morally void.

Vāli attacks Rāma’s legitimacy as a dharmic protector, using an analogy of a virtuous wife paired with an unworthy husband.

Rājadharma as truthful protection—leadership must be aligned with satya and uprightness, not deception.